BIBLICAL PERSONS

Persons alphabetically 1586 Matthias Köckert, Abraham: Ahnvater, Fremdling, Weiser. Lesarten der Bibel in Gen 12, Gen 20 und Qumran The author analyses three passages in which Abraham plays a major role. In Genesis 20, he is a model figure for a humanistic and liberal Diaspora Judaism, while in the Genesis Apocryphon is appears as a sage and recipient of divine revelation. Steffen Martus et al. (eds.), Das Buch der Bücher – gelesen; Peter Lang Publishing, Bern (2006) 139–169 (BL)

1587 Beate Ego, Interpreting the Exile: The Experience of the Destruction of the Temple and Devastation of the Land as Reflected within the Nonpentateuchal Abraham Tradition The following texts are considered: Ezek 33:23–34; Isa 51:1–3; 63:15–16; Neh 9:7–8. Abraham may be a symbol for the hope of the possession of the land (Ezek), a sym- bol of fertility (Isa 51), a figure of the ideal of doing righteousness (Neh). Alternatively, all hope connected with the Abraham figure may be rejected (Isa 63). Symposium Series 30; Kristin De Troyer et al. (eds.), Reading the Present in the Qumran Library: The Perception of Contemporary by Means of Scriptural Interpretations; Society of Biblical Literature, Atlanta, Ga. (2005) 165–179

1588 Stanis„aw Médala, The Alcimus of History and the Author of 1QH X–XVII In the Books of Maccabees (1 Macc 7; 2 Mace 14) Alcimus appears as a figure as mysterious as the Teacher of Righteousness of the Qumran texts. Comparing the image of Alcimus which transpires from the sources used by the Hasmonaean propaganda with the confessions of the author of 1 QH X–XVII (formerly col. 2–9), i.e. most probably the Teacher of Righteousness the author proposes that the two were one and the same person. QumChr 12/2–4 (2004) 127–143

1589 Robin Gallaher Branch, Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10–23:21 This article presents a critical look at the story of the reign of Athaliah, the only rul- ing queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain mur- der, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil. IDS 38/4 (2004) 537–559

1590 Markus Öhler, Barnabas. Der Mann der Mitte Though as a minor figure remaining overshadowed by Paul, Barnabas from this study of the relevant passages in the book of Acts emerges as an important personality in early Christianity. He must have been born ca. 10 BCE to Jewish parents in Cyprus,

374 and later served as a missionary and Christian leader in the city of Antioch. Occasionally, it was suggested that Barnabas is the author of Hebrews, but this is unlikely. The pre- sent book not only analyses all the relevant biblical texts to tell the story of Barnabas, it also deals with post-biblical legends and other comments on him. (See also: B. Kollmann, Joseph Barnabas, SBS 175, Stuttgart 1998.) Biblische Gestalten 12; Evangelische Verlagsanstalt, Leipzig (2005) 1–205 (BL)

1591 Anne E. Gardner, The Identity of Bath-Sheba The textual tradition concerning the identity of Solomon’s mother is remarkably con- fused. 2 Sam 11:3 and 1 Chron 3:5 give her different personal names and different fathers and the versions evidence further variants. In addition, 2 Sam 11:3 gives the name of her first husband. The present paper works through this maze, dealing with the various components of the identifications in turn, examining them in the textual and literary contexts of 2 Samuel and 1 Chronicles. It questions the inclusion of Uriah the Hittite and posits that neither Bath-Sheba nor Bath-Shua are personal names, rather patronyms. The implications of Solomon’s mother as the daughter of Sheba (2 Sam 20:1–22) are explored and such an identification is found to cohere with the suc- cession of Solomon to the Davidic throne and with Benjamin remaining with Judah after the Division of the Kingdom. The attribution of various fathers to Bath-Sheba is posited to relate to the literary tendencies of Samuel and Chronicles and to have been added to the notices about Bath-Sheba after she was identified as the wife of Uriah the Hittite. RB 112/4 (2005) 521–535

1592 Richard G. Fellows, Renaming in Paul’s Churches: The Case of Crispus-Sosthenes Revisited If Crispus and Sosthenes was the same person, there is no more necessity to hypoth- esise that there were two Sosthenes (Acts 18:17 and 1 Cor 1:1) or two synagogue rulers who became believers (Acts 18:8 and 18:17; 1 Cor 1:1). The idea that Crispus was re-named ‘Sosthenes’ creates a remarkably consistent picture of this individual. Luke presents him as a synagogue ruler who caused many others to become Christians (Acts 18:8), and relates that the Jews singled him out for a beating (Acts 18:17). The author- ity that his name carried among the believers in Corinth explains why Paul included him as a co-sender (1 Cor 1:1). Paul named him ‘Sosthenes’, meaning ‘saving strength’, because, through his power and influence, he secured the viability of the fledgling Christian community in Corinth. TynB 56/2 (2005) 111–130

1593 Keith Bodner, David Observed: A King in the Eyes of His Court This is a collection of the author’s papers on David and a few other characters that appear in 1 and 2 Samuel, and the author makes use of literary theory such as that of M. Bakhtin and R. Alter: Eliad and the Deuteronomist; Revisiting the collusion at Nob in 1 Sam 21–22; Bakhtin’s pseudo-objective motivation and the demise of Abner; Nathan: prophet, politician, and playwright; Layers of ambiguity in 2 Sam 11:1; The royal conscience according to 4QSam A; Joab and the risks of reader-response criti- cism; Twice-told tales: anger management and the messenger(s) in 2 Sam 11:22–25; Motives for defection: Ahitophel’s agenda in 2 Sam 15–17; Solomon’s succession and Jacob’s knavery: connections between Gen 27 and 1 Kings 1; The swearing issue: a cursory survey of oaths in 1 Kings 1–2. Hebrew Bible Monographs 5; Sheffield Phoenix Press, Sheffield (2005) XII/1–198

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